How to Be a Biblical Bubbie (Grandmother):
Your grandkids lose their father, the king, in an ambush, and being a Jewish grandmother, what do you do with your grandkids?
a) Feed them?
b) Cry with them?
c) Give them lots of snuggles and hugs?
d) Have them stay with you for a week?
e) Slaughter them all and seize the throne, introduce idol worship, and oppress the nation?
Kippah tip to Miron Hirsch
Biblical Villainesses “on one foot”:
Most women in the Bible are “good guys”. But a few of them are “bad guys”. Here are three of the “bad guys”.
Mrs. Potiphar
Scene 1
(1) When Joseph was taken down to Egypt, Potiphar, an official of Pharaoh, Chief of his Guard, an Egyptian man, bought him from the Ishmaelites who had brought him there. (2) יהוה was with Joseph, and he was a successful man; and he stayed in the house of his Egyptian master. (3) And when his master saw that יהוה was with him and that יהוה lent success to everything he undertook, (4) he took a liking to Joseph. He made him his personal attendant and put him in charge of his household, placing in his hands all that he owned. (5) And from the time that the Egyptian put him in charge of his household and of all that he owned, יהוה blessed his house for Joseph’s sake, so that the blessing of יהוה was upon everything that he owned, in the house and outside. (6) He left all that he had in Joseph’s hands and, with him there, he paid attention to nothing save the food that he ate. Now Joseph was well built and handsome.
Context: This is from the Biblical Book of Genesis. Joseph grew up in the Land of Israel, then called Canaan, and was sold into slavery in Egypt by his brothers. Potiphar is described as a "s'ris", a word that could mean "official" and could also mean "eunuch".
1. Based on this section of the text, how might Mrs. Potiphar have felt about Joseph?
2. If Joseph is running the household and Potiphar is busy helping Pharaoh, what might Mrs. Potiphar have been doing with her time?
Scene 2
Context: The next part of the story. There is no seduction explicitly stated here, but rather command (Joseph is, after all, a slave).
It is noteworthy that in verse 8, when it says "he refused", the trope on the first word in the Hebrew is a "shalshelet". This trope only appears 4 times in the Torah (Genesis 19:16, 24:12, and 39:8, and Leviticus 8:23), and each time it seems to indicate possible reluctance.
1. What might Mrs. Potiphar have been feeling during this part of the story?
2. What might Mrs. Potiphar have been thinking during this part of the story?
Scene 3
Context: The next part of the story.
1. How might Mrs. Potiphar have felt at the end of this section of the story?
2. If you were Mrs. Potiphar, might you have been concerned that Joseph could report you to your husband and/or that somebody might have seen him outside without his garment (and then drawn a conclusion and gone to Potiphar)?
3. What might have some of her options at the end of this section of the story?
Scene 4
(13) When she saw that he had left it in her hand and had fled outside, (14) she called out to her servants and said to them, “Look, he had to bring us a Hebrew to sport with us! This one came to lie with me; but I screamed loud. (15) And when he heard me screaming at the top of my voice, he left his garment with me and got away and fled outside.” (16) She kept his garment beside her, until his master came home. (17) Then she told him a similar story, saying, “The Hebrew slave whom you brought into our house came to me to sport with me; (18) but when I screamed at the top of my voice, he left his garment with me and fled outside.” (19) When his master heard the story that his wife told him, namely, “Thus and so your slave did to me,” he was furious. (20) So Joseph’s master had him put in prison, where the king’s prisoners were confined. But even while he was there in prison, (21) יהוה was with Joseph—extending kindness to him and disposing the chief jailer favorably toward him. (22) The chief jailer put in Joseph’s charge all the prisoners who were in that prison, and he was the one to carry out everything that was done there. (23) The chief jailer did not supervise anything that was in Joseph’s charge, because יהוה was with him, and whatever he did יהוה made successful.
Context: The next part of the story. Note the use of her phrases "Hebrew", "to sport with us", "your servant" as a way of playing on the emotions of the other household assistants and of her husband.
1. What might Mrs. Potiphar have been feeling during this section of the story?
2. The Chizkuni, a French commentator from around 1250, points out that normally the punishment for a slave attempting to sleep with the master’s wife would be death, not imprisonment. It might have been changed because there wasn’t a witness, or perhaps Potiphar didn’t fully believe his wife. How do you think Mrs. Potiphar felt about Joseph’s punishment?
Context: This is from the 1999 film of the Andrew Lloyd Weber Broadway musical "Joseph and the Amazing Technicolor Dreamcoat".
Ancient Parallels
The story of Potiphar's wife attempted seduction of Joseph is often compared to the ancient Egyptian "Tale of Two Brothers." In each, the upright and trustworthy person who works for a superior (Potiphar in the case of Joseph and the elder brother in the Egyptian tale) is propositioned by the superior's wife. The younger man rejects her and remains loyal to his superior, whereupon the scorned woman accuses the young man of attempted rape. This plot is found in a wide range of traditional tales and in many popular works of modern fiction.
The Women's Bible Commentary, edited by Carol Newsom and Sharon Ringe
Interestingly, this Egyptian woman decides on a plan known to us from Egyptian literature: in "The Tale of Two Brothers," a woman who has been rejected by her husband's brother accuses that brother of assaulting her. Here, knowing that Joseph might have been seen, and that public scandal might erupt, Potiphar's wife denounces him to the household.
Reading the Women of the Bible, by Tikva Frymer-Kensky
Delilah
Scene 1
(ד) וַֽיְהִי֙ אַחֲרֵי־כֵ֔ן וַיֶּאֱהַ֥ב אִשָּׁ֖ה בְּנַ֣חַל שֹׂרֵ֑ק וּשְׁמָ֖הּ דְּלִילָֽה׃ (ה) וַיַּעֲל֨וּ אֵלֶ֜יהָ סַרְנֵ֣י פְלִשְׁתִּ֗ים וַיֹּ֨אמְרוּ לָ֜הּ פַּתִּ֣י אוֹת֗וֹ וּרְאִי֙ בַּמֶּה֙ כֹּח֣וֹ גָד֔וֹל וּבַמֶּה֙ נ֣וּכַל ל֔וֹ וַאֲסַרְנוּ֖הוּ לְעַנּוֹת֑וֹ וַאֲנַ֙חְנוּ֙ נִתַּן־לָ֔ךְ אִ֕ישׁ אֶ֥לֶף וּמֵאָ֖ה כָּֽסֶף׃ (ו) וַתֹּ֤אמֶר דְּלִילָה֙ אֶל־שִׁמְשׁ֔וֹן הַגִּידָה־נָּ֣א לִ֔י בַּמֶּ֖ה כֹּחֲךָ֣ גָד֑וֹל וּבַמֶּ֥ה תֵאָסֵ֖ר לְעַנּוֹתֶֽךָ׃ (ז) וַיֹּ֤אמֶר אֵלֶ֙יהָ֙ שִׁמְשׁ֔וֹן אִם־יַאַסְרֻ֗נִי בְּשִׁבְעָ֛ה יְתָרִ֥ים לַחִ֖ים אֲשֶׁ֣ר לֹא־חֹרָ֑בוּ וְחָלִ֥יתִי וְהָיִ֖יתִי כְּאַחַ֥ד הָֽאָדָֽם׃ (ח) וַיַּעֲלוּ־לָ֞הּ סַרְנֵ֣י פְלִשְׁתִּ֗ים שִׁבְעָ֛ה יְתָרִ֥ים לַחִ֖ים אֲשֶׁ֣ר לֹא־חֹרָ֑בוּ וַתַּאַסְרֵ֖הוּ בָּהֶֽם׃ (ט) וְהָאֹרֵ֗ב יֹשֵׁ֥ב לָהּ֙ בַּחֶ֔דֶר וַתֹּ֣אמֶר אֵלָ֔יו פְּלִשְׁתִּ֥ים עָלֶ֖יךָ שִׁמְשׁ֑וֹן וַיְנַתֵּק֙ אֶת־הַיְתָרִ֔ים כַּאֲשֶׁ֨ר יִנָּתֵ֤ק פְּתִֽיל־הַנְּעֹ֙רֶת֙ בַּהֲרִיח֣וֹ אֵ֔שׁ וְלֹ֥א נוֹדַ֖ע כֹּחֽוֹ׃
(4) After that, he fell in love with a woman in the Wadi Sorek, named Delilah. (5) The lords of the Philistines went up to her and said, “Coax him and find out what makes him so strong, and how we can overpower him, tie him up, and make him helpless; and we’ll each give you eleven hundred shekels of silver.” (6) So Delilah said to Samson, “Tell me, what makes you so strong? And how could you be tied up and made helpless?” (7) Samson replied, “If I were to be tied with seven fresh tendons that had not been dried, [For use as bowstrings ] I should become as weak as an ordinary man.” (8) So the lords of the Philistines brought up to her seven fresh tendons that had not been dried. She bound him with them, (9) while an ambush was waiting in her room. Then she called out to him, “Samson, the Philistines are upon you!” Whereupon he pulled the tendons apart, as a strand of tow comes apart at the touch of fire. So the secret of his strength remained unknown.
Context: This is from the Biblical Book of Judges. Samson had never had a haircut and as a result was very strong. He used his strength to try to free the Israelites from the Philistines. At the same time, his weakness was Philistine women — he had a Philistine wife but when he left to visit his parents she got married to one of his best men from the wedding. When the text says “After that”, it refers to when he slept with a Philistine prostitute and almost got trapped by the Philistine men.
Note that Samson’s Hebrew name, “Shimshon”, is related to the Hebrew word “sun” (“shemesh”), while Deliliah’s Hebrew name, “D’leelah”, is related to the Hebrew word “night” (“laila”).
It is interesting that Delilah is a "free agent" -- no male (father, husband, brother, son) is making a decision for her, either maritally or financially. Being on her own may or may not have affected her interest in financial security.
The amount of money that Delilah was offered was huge for those times. One shekel paid for a sheep, and multiple people (possibly the kings of the 5 Philistine cities) were each offering her 1,100 shekels. Joseph was sold as a slave by his brothers for only 20 shekels.
While it is often assumed that Delilah uses her body to "coax" Samson, every other use of that verb (Psalms 78:36, Hosea 2:16, and 1 Kings 22:20-23) means "entice through words". As shall become apparent, Delilah's words are all that she uses.
1. We know that Samson loves Delilah. How do you think Delilah feels about Samson?
2. What is motivating Delilah here?
Scene 2
(10) Then Delilah said to Samson, “Oh, you deceived me; you lied to me! Do tell me now how you could be tied up.” (11) He said, “If I were to be bound with new ropes that had never been used, I would become as weak as an ordinary man.” (12) So Delilah took new ropes and bound him with them, while an ambush was waiting in a room. And she cried, “Samson, the Philistines are upon you!” But he tore them off his arms like a thread. (13) Then Delilah said to Samson, “You have been deceiving me all along; you have been lying to me! Tell me, how could you be tied up?” He answered her, “If you weave seven locks of my head into the web.” [Septuagint adds “and pin it with a peg to the wall, I shall become as weak as an ordinary man. So Delilah put him to sleep and wove the seven locks of his head into the web.” ] (14) And she pinned it with a peg [Septuagint adds “to the wall.”] and cried to him, “Samson, the Philistines are upon you!” Awaking from his sleep, he pulled out the peg, the loom, and the web. (15) Then she said to him, “How can you say you love me, when you don’t confide in me? This makes three times that you’ve deceived me and haven’t told me what makes you so strong.”
Context: This is the next part of the story. Note that Delilah does not deceive Samson (though she doesn't tell him the full story), and he's not asleep the first and second time that she does what he says will work.
1. How might Delilah be feeling at the end of this section of the text?
2. What are Delilah’s options at the end of this section?
Scene 3
(16) Finally, after she had nagged him and pressed him constantly, he was wearied to death (17) and he confided everything to her. He said to her, “No razor has ever touched my head, for I have been a nazirite to God since I was in my mother’s womb. If my hair were cut, my strength would leave me and I should become as weak as an ordinary man.” (18) Sensing that he had confided everything to her, Delilah sent for the lords of the Philistines, with this message: “Come up once more, for he has confided everything to me.” And the lords of the Philistines came up and brought the money with them. (19) She lulled him to sleep on her lap. Then she called in someone else, and she had him cut off the seven locks of his head; thus she weakened him and made him helpless: his strength slipped away from him. (20) She cried, “Samson, the Philistines are upon you!” And he awoke from his sleep, thinking he would break loose and shake himself free as he had the other times. For he did not know that GOD had departed from him. (21) The Philistines seized him and gouged out his eyes. They brought him down to Gaza and shackled him in bronze fetters, and he became a mill slave in the prison.
Context: This is the next part of the story. Some see a connection between the mention of Samson's mother and him falling asleep on Delilah's lap as being symbolic of Samson becoming child-like without his strength; others see the cutting of his hair as taming his wild nature (and in fairness, these are not mutually exclusive interpretations).
Do you think Delilah felt bad at all about what she was doing to Samson?
Context: This is a cinematic midrash of the story from G-dcast in 2014.
Delilah vs. Yael
Delilah is not entirely unlike every other woman of the Bible. The anonymous woman at Thebez killed the attacking general by dropping a millstone on his head (Judges 9), and Yael caused the death of another strong man, the Canaanite general (Judges 4-5). Delilah is the "bizarro-universe" image of Yael. Yael uses her position as hostess to nurture Sisera into a sense of well-being and then kills him. Delilah uses her presence in the house to deprive Samson of his liberty. Neither man suspects, possibly because they assume that women are not dangerous. Both women are determined, bold, and very dangerous. But one difference between them makes Yael a heroine and Delilah a villainess: Yael defeats an enemy of Israel, and Delilah destroys one of its heroes.
Reading the Women of the Bible, by Tikva Frymer-Kensky
Athaliah
(16) In the fifth year of King Joram [the name Joram is sometimes written Jehoram] son of Ahab of Israel—Jehoshaphat had been king of Judah—Joram son of King Jehoshaphat of Judah became king. (17) He was thirty-two years old when he became king, and he reigned in Jerusalem eight years. (18) He followed the practices of the kings of Israel—whatever the House of Ahab did, for he had married a daughter of Ahab—and he did what was displeasing to GOD. (19) However, GOD refrained from destroying Judah, for the sake of God’s servant David, in accordance with God’s promise to maintain a lamp for his descendants for all time.
Context: This is from the Biblical Book of Second Kings. Confusingly, there was a King Joram on the throne in the Northern Kingdom of Israel, and then there was a King Joram on the throne in the Southern Kingdom of Judah, and these weren't the same people. We learn from this text that King Joram of Judah (the one we are interested in) is married to the daughter of King Ahab of Israel, thus providing a political alliance. She seems to be bringing her Ba'al worship to the southern kingdom, though that is not explicitly stated (it is assumed that Athaliah's mother is Queen Jezebel, a known proponent of Ba'al). Later in this chapter (8:25-27), we learn that King Joram's wife is Queen Athaliah and that their son is the next king, Ahaziah. Ahaziah also follows the ways of King Ahab (his maternal grandparent), which presumably means worshipping Ba'al (in II Chronicles 22:3-4 it is explicitly stated that Athaliah encouraged Ahaziah to do as his grandfather did). Note that Athaliah is not a foreigner to the Jewish kingdoms, since she comes from the royal family of the Kingdom of Israel and status in this case follows the father (such as King Solomon's son King Reheboam not being an Ammonite despite his mother being one).
Scene 1
(1) When Athaliah, the mother of Ahaziah, learned that her son was dead, she promptly killed off all who were of royal stock. (2) But Jehosheba, daughter of King Joram and sister of Ahaziah, secretly took Ahaziah’s son Joash away from among the princes who were being slain, and put him and his nurse in a bedroom. And they [2 Chron. 22.11 says “she.”] kept him hidden from Athaliah so that he was not put to death. (3) He stayed with her for six years, hidden in the House of GOD, while Athaliah reigned over the land.
Context: This is from the Biblical Book of Second Kings, after Jehu killed Ahaziah, Athaliah's son (Jehu also killed Athaliah's relatives who were ruling the Northern Kingdom of Israel, as well as Ahaziah's 42 brothers, leaving not-so-many for Athaliah to kill). This put Athaliah in a politically challenging situation.
Note that this story is also told in the Biblical Book of Second Chronicles. In that version, it adds that Jehosheba, in addition to being Ahaziah’s sister, was the wife of the High Priest Jehoiada, which would explain why she could hide her nephew Joash in the (First) Temple. Whether she was the wife of the High Priest (per Chronicles) or a woman with an independent role at the Temple (per Kings), her story and perspective is also worth considering.
It might be that Jehosheba was from a different mother than Ahaziah, even if they were both from the same father (although maybe not) -- either way, Jehosheba was defying either her mother or her step-mother.
1. Why might Athaliah might have killed off all of the royal stock that she could find?
2. How might Athaliah have learned what she needed to know about running a country?
3. If Athaliah managed to rule for 6 years, representing the alliance between Judah and Israel, why did people let her do so?
Scene 2
(ד) וּבַשָּׁנָ֣ה הַ֠שְּׁבִיעִ֠ית שָׁלַ֨ח יְהוֹיָדָ֜ע וַיִּקַּ֣ח ׀ אֶת־שָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] לַכָּרִי֙ וְלָ֣רָצִ֔ים וַיָּבֵ֥א אֹתָ֛ם אֵלָ֖יו בֵּ֣ית יְהֹוָ֑ה וַיִּכְרֹת֩ לָהֶ֨ם בְּרִ֜ית וַיַּשְׁבַּ֤ע אֹתָם֙ בְּבֵ֣ית יְהֹוָ֔ה וַיַּ֥רְא אֹתָ֖ם אֶת־בֶּן־הַמֶּֽלֶךְ׃ (ה) וַיְצַוֵּ֣ם לֵאמֹ֔ר זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּן הַשְּׁלִשִׁ֤ית מִכֶּם֙ בָּאֵ֣י הַשַּׁבָּ֔ת וְשֹׁ֣מְרֵ֔י מִשְׁמֶ֖רֶת בֵּ֥ית הַמֶּֽלֶךְ׃ (ו) וְהַשְּׁלִשִׁית֙ בְּשַׁ֣עַר ס֔וּר וְהַשְּׁלִשִׁ֥ית בַּשַּׁ֖עַר אַחַ֣ר הָרָצִ֑ים וּשְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת הַבַּ֖יִת מַסָּֽח׃ (ז) וּשְׁתֵּ֤י הַיָּדוֹת֙ בָּכֶ֔ם כֹּ֖ל יֹצְאֵ֣י הַשַּׁבָּ֑ת וְשָׁ֥מְר֛וּ אֶת־מִשְׁמֶ֥רֶת בֵּית־יְהֹוָ֖ה אֶל־הַמֶּֽלֶךְ׃ (ח) וְהִקַּפְתֶּ֨ם עַל־הַמֶּ֜לֶךְ סָבִ֗יב אִ֚ישׁ וְכֵלָ֣יו בְּיָד֔וֹ וְהַבָּ֥א אֶל־הַשְּׂדֵר֖וֹת יוּמָ֑ת וִֽהְי֥וּ אֶת־הַמֶּ֖לֶךְ בְּצֵאת֥וֹ וּבְבֹאֽוֹ׃ (ט) וַֽיַּעֲשׂ֞וּ שָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] כְּכֹ֣ל אֲשֶׁר־צִוָּה֮ יְהוֹיָדָ֣ע הַכֹּהֵן֒ וַיִּקְחוּ֙ אִ֣ישׁ אֶת־אֲנָשָׁ֔יו בָּאֵ֣י הַשַּׁבָּ֔ת עִ֖ם יֹצְאֵ֣י הַשַּׁבָּ֑ת וַיָּבֹ֖אוּ אֶל־יְהוֹיָדָ֥ע הַכֹּהֵֽן׃ (י) וַיִּתֵּ֨ן הַכֹּהֵ֜ן לְשָׂרֵ֣י (המאיות) [הַמֵּא֗וֹת] אֶֽת־הַחֲנִית֙ וְאֶת־הַשְּׁלָטִ֔ים אֲשֶׁ֖ר לַמֶּ֣לֶךְ דָּוִ֑ד אֲשֶׁ֖ר בְּבֵ֥ית יְהֹוָֽה׃ (יא) וַיַּעַמְד֨וּ הָרָצִ֜ים אִ֣ישׁ ׀ וְכֵלָ֣יו בְּיָד֗וֹ מִכֶּ֨תֶף הַבַּ֤יִת הַיְמָנִית֙ עַד־כֶּ֤תֶף הַבַּ֙יִת֙ הַשְּׂמָאלִ֔ית לַמִּזְבֵּ֖חַ וְלַבָּ֑יִת עַל־הַמֶּ֖לֶךְ סָבִֽיב׃
(4) In the seventh year, Jehoiada sent for the chiefs of the hundreds of the Carites [members of the king’s bodyguard]. and of the guards, and had them come to him in the House of GOD. He made a pact with them, exacting an oath from them in the House of GOD, and he showed them the king’s son. (5) He instructed them: “This is what you must do: One-third of those who are on duty for the week shall maintain guard over the royal palace; (6) another third shall be [stationed] at the Sur Gate; and the other third shall be at the gate behind the guards; you shall keep guard over the House on every side. (7) The two divisions of yours who are off duty this week shall keep guard over the House of GOD for the protection of the king. (8) You shall surround the king on every side, with your arms at the ready; and whoever breaks through the ranks shall be killed. Stay close to the king in his comings and goings.” (9) The chiefs of hundreds did just as Jehoiada ordered: Each took his men—those who were on duty that week and those who were off duty that week—and they presented themselves to Jehoiada the priest. (10) The priest gave the chiefs of hundreds King David’s spears [2 Chron. 23.9 adds “and shields.”] and quivers that were kept in the House of GOD. (11) The guards, with their arms at the ready, stationed themselves—from the south end of the House to the north end of the House, at the altar and the House—to guard the king on every side.
Context: This is the next part of the story.
How might Athaliah have felt if she knew this was going on?
Scene 3
(12) [Jehoiada] then brought out the king’s son, and placed upon him the crown and the insignia. They anointed him and proclaimed him king; they clapped their hands and shouted, “Long live the king!” (13) When Athaliah heard the shouting of the guards [and] the people, she came out to the people in the House of GOD. (14) She looked about and saw the king standing by the pillar, as was the custom, the chiefs with their trumpets beside the king, and all the people of the land rejoicing and blowing trumpets. Athaliah rent her garments and cried out, “Treason, treason!” (15) Then the priest Jehoiada gave the command to the army officers, the chiefs of hundreds, and said to them, “Take her out between the ranks and, if anyone follows her, put him to the sword.” For the priest thought: “Let her not be put to death in the House of GOD.” (16) They cleared a passageway for her and she entered the royal palace through the horses’ entrance: there she was put to death. (17) And Jehoiada solemnized the covenant between GOD, on the one hand, and the king and the people, on the other—as well as between the king and the people—that they should be GOD’s people.
Context: The next part of the story.
How might Athaliah have felt when she saw her grandson alive and flanked by the chiefs?
What do we learn from the fact that the people were cheering for the new king?
Epilogue
(18) Thereupon all the people of the land went to the temple of Baal. They tore it down and smashed its altars and images to bits, and they slew Mattan, the priest of Baal, in front of the altars. [Jehoiada] the priest then placed guards over the House of GOD. (19) He took the chiefs of hundreds, the Carites, the guards, and all the people of the land, and they escorted the king from the House of GOD into the royal palace by the gate of the guards. And he ascended the royal throne. (20) All the people of the land rejoiced, and the city was quiet. As for Athaliah, she had been put to the sword in the royal palace.
Context: This is the next part of the story.
A Play of This Story
The French playwright, Jean Racine, wrote "Atalie" as a dramatic retelling of this story in 1691. You can see the full text (in English) here: https://www.gutenberg.org/files/21967/21967-h/21967-h.htm, and read more about it here: https://en.wikipedia.org/wiki/Athalie. (Kippah tip to Frances Novack)
In 1733 George Handel wrote an oratorio of the story based on this play. You can see the whole oratorio here: https://www.youtube.com/watch?v=LLV0wBmFrHw and read about it here: https://en.wikipedia.org/wiki/Athalia_(Handel)
Context: These are from The Historical Atlas of the Bible, by Dr. Ian Barnes, and give the background of the Athaliah story.
Possible Reasons for Athaliah's Massacre
The bloody, murderous nature of Jehu's revolt and his religious zeal against the Omrides may have contributed to Athaliah's slaughter of the few remaining Davidides. There are three possible scenarios in which this may have been so. Athaliah might have been infected by the reformist zeal that motivated Jehu. The book of Chronicles records that her sons, the Davidide princes, had taken some of the holy materials in the temple to give to Ba'al. Perhaps Athaliah, whom even her enemies never accuse of idolatry, killed those sons in the same religious fervor that fueled Jehu's insurrection. She too might have been acting to rid the country of those who supported Ba'al worship. The other two possible scenarios involve fear rather than zeal. Jehu claimed the word of God as justification for his slaughter of the house of Ahab. The book of Kings relates that a prophetic delegation anointed him to revolt. He also asserted that he was doing God's work by murdering the Omrides. Athaliah might have feared that the remaining Davidides in Judah would be attracted to Jehu's religious message, despite the fact that he had murdered so many Judean princes, and kill her, the daughter or sister of Ahab. Or she might have feared that Jehu would actively try to incite the people to murder her, as she was an Omride. Perhaps she tried to forestall this, trying to curry favor with Jehu by killing Judean princes.
From Reading the Women of the Bible, by Tikva Frymer-Kensky
With appreciation to Reading the Women of the Bible, by Tikva Frymer-Kensky, and The Women's Bible Commentary, edited by Carol Newsom and Sharon Ringe.
Appendix A: A Midrash - Mrs. Potiphar in Sefer HaYashar
(יד) ... ויקח פוטיפר את יוסף ויביאהו אל ביתו, וישרת אותו. וימצא יוסף חן בעיני פוטיפר ויאמן בו ויפקדהו על ביתו, וכל אשר לו נתן בידו. ויהי ה׳ את יוסף ויהי איש מצליח, ויברך ה׳ את בית פוטיפר בגלל יוסף. ויעזוב פוטיפר את כל אשר לו ביד יוסף, ויהי יוסף הוא המוציא והוא המביא ועל פיו יהיה כל דבר בבית פוטיפר. ויוסף בן שמונה עשרה שנה יפה בחור יפה עיניים וטוב רואי, וכמוהו לא היה בכל ארץ מצרים. בעת ההיא בהיות יוסף בבית אדוניו, יוצא ובא בבית ומשרת את ה׳. ותשא זליכא אשת אדוניו את עיניה אל יוסף ותראהו, והנה נער יפה תואר ויפה מראה מאוד ותחמוד יופיו בלבה. ותדבק נפשה ביוסף מאוד, ותסיתהו יום יום להיות איתה ותלבישהו בגדים יום יום. ותפתה זליכה את יוסף יום יום בכל דבר יום יום, ולא נשא יוסף את עיניו לראות באשת אדוניו. ותאמר אליו זליכה, מה טוב מראיך ותוארך מאוד הלא ראיתי בכל עבד ולא ראיתי עבד יפה כמותך. ויאמר אליה יוסף, הלא אשר בראני בבטן אמי הוא אשר ברא את כל האדם. ותאמר אליו, מה נאוו עיניך כי הרהבת בהם את כל יושבי מצרים איש ואישה. ויאמר אליה, מה טובם בעודני חי ואם ראיתם בקבר הלא תנוד מהם. ותאמר אליו, מה יפו ומה נעמו כל דבריך, קח נא לך את הכינור אשק בבית ונגן בידך ואשמע את דבריך. ויאמר אליה, מה יפו ומה נעמו דבריי בשבחי את שבח אלוקיי ואת תהילתו.
(טו) ותאמר אליו, מה יפה מאוד שיער ראשך הנה מסרק הזהב אשר בבית, קח נא לך והסרק את שיער ראשך. ויאמר אליה, עד מתי תדברי אליי כדברים האלה, עזוב לך את כל הדברים האלה מעליי וקום ועשה לך את כל דברי ביתך. ותאמר אליו, אין דבר בביתי ואין מאמר כי אם דבריך ומאמריך. ובכל זאת לא הביט יוסף אליה ולא נשא את עיניו בה, ויתן את עיניו בארץ למטה. ותאהב זליכה את יוסף בלבה לשכב עמה, והיה בעת אשר ישב בבית לעשות מלאכתו ותבוא זליכה ותשב לפניו. ותסיתהו בדברים יום יום לשכב עמה או להביט אליה, ולא אבה יוסף לשמוע אליה. ותאמר אליו, אם לא תעשה את דברי אייסרך במשפט מות ואתנה עליך עול ברזל. ויאמר אליה יוסף, הלא האלוקים אשר ברא את האדם הוא מתיר אסורים, והוא אשר יציל אותי ממאסריך וממשפטיך. ויהי כאשר לא יכלה עליו לפתותו ונפשה דבקה בו, ותיפול זליכה בחולי כבד מתאותו. ויבואו כל נשי מצרים לבקרה ויאמרו אליה, מדוע את ככה דלה ורזה ואת לא חסרת דבר. הלא אשת שר נכבד וגדול בעיני המלך את, החסרת דבר מכל אשר תאוה נפשך. ותען זליכה אתהן לאמור, היום יוודע לכן על מה היה לי הדבר הזה אשר ראיתם אותי בו. ותצו את נערותיה וישימו לחם לכל הנשים, ויעשו כן ותעש להן משתה ויאכלו כל הנשים בבית זליכה. ותיתן בידם אתרוגים ותיתן להן סכינים לקלף האתרוגים לאכלם, ותצו וילבישו את יוסף בגדים יקרים ולהביאו לפניהם. ויבוא יוסף לפניהם ויביטו כל הנשים ביוסף, ויראו את יוסף ולא הפנו את עיניהם ממנו. ויחתכו כולם את ידיהים בסכינין אשר בידיהן, וימלאו כל האתרוגים אשר בידיהן בדמם. ולא ידעו את אשר עשו, אך הביטו לראות ביופי יוסף ולא הפנו ממנו את עפעפיהן. ותראה זליכה את אשר עשו ותאמר אליהן, מה המעשה הזה אשר עשיתן הלא אתרוגים נתתי לפניכם לאכול ותחתכו אתם כולכם את ידיכן. ויראו כל הנשים את ידיהן, והנה מלאים דם וירד דמן על כל בגדיהן. ויאמרו אליה, כי זה העבד אשר לך בביתך הרהיבנו ולא יכולנו להסיר עפעפינו ממנו מיופיו.
(טז) ותאמר אליהם, הלא ברגע אשר ראיתם אותו קרה לכם הדבר הזה ולא יכולתם להתאפק עליו. ואף אנוכי אשר הוא בביתי תמיד ואראה אותו יום יום הולך ובא בביתי, ואיך לא אדל ואמות מזה. ויאמרו אליה, אמת תדברי כי מי יוכל לראות את התואר הזה בביתו ויתאפק ממנו, והלא עבדך הוא ומשרת את ביתיך ולמה לא תדברי אליו את אשר עם לבבך ותעזבי את נפשך למות בדבר הזה. ותאמר אליהם, מתחזקת אני בכל יום להסיתו ולא אבה אל דברי, ואבטיחהו בכל טובה ולא מצאתי בו דבר על כן דלותי כאשר ראיתם אותי. וזליכה חלתה מאוד מתאות יוסף, ויכבד עליה חוליה מאהבתו. וכל אנשי בית זליכה ואישה לא ידעו את הדבר הזה, וכי חלתה זליכה מאהבת יוסף. וישאלוה כל אנשי ביתה, מדוע את ככה דלה וחולה ואת לא חסרת דבר. ותאמר אליהם, לא ידעתי את הדבר הזה אשר בא יום יום אליי. וכל הנשים וכל מאהבותיה באות יום יום לראותה ולדבר עמה, ותאמר אליהן אין זה כי אם מאהבת יוסף. ותאמרן אליה, פתי אותו והחזיקי בו בסתר, אולי ישמע אלייך ויסיר מעלייך רק את המות הזה. ותוסף זליכה לחלות מאהבת יוסף, ותלך הלוך ודלה עד כי לא היה בה כח לעמוד. ויהי היום ויוסף עושה מלאכת אדוניו בבית, ותבא זליכה בסתר ותיפול עליו פתאום, ויקם יוסף עליה ויתחזק ממנה ויושיבה לארץ. ותבכה עליו זליכה מהתאוה אשר בלבבה אליו, ותתחנן לפניו בבכיה ודמעותיה יורדות על פניה. ותדבר אליו בקול תחינה ובמר נפש לאמור, הראית או השמעת או הידעת אישה יפה כמוני או טובה ממני אשר אדבר אליך יום יום ואדל מאהבתך, ואעש לך את כל הכבוד הזה ולא שמעת בקולי. ואם על אשר יראת מאדוניך פן ייסר אותך, חי המלך אם יקרך עוון בדבר הזה מאדוניך. ועתה שמע נא אליי ועשה למען הכבוד אשר כבדתיך והסר מעליי את המות הזה, ולמה אמות בעבוריך. ותכל לדבר ויען יוסף אותה לאמור, חדל לך מעליי ועזוב את הדבר הזה, חלילה לי לעשות את הדבר הזה לאדוני. הן אדוני לא ידע איתי מה בבית, וכל אשר לו נתן בידי. ואיך אעשה את הדברים האלה בבית אדוני.
(יז) כי גם הוא כבדני מאוד בביתו, וגם הפקיד אותי על ביתו וינשאני. אין איש גדול בבית הזה ממני ולא חשך אדוני ממני מאומה כי אם אותך באשר את אישתו, ואיך תדבר אליי כדברים האלה ואיך אעשה הרעה הגדולה הזאת וחטאתי לאלוקים ולאישך. ועתה חדל לך עוד מעליי ואל תדברי אליי עוד כדברים האלה, כי אינני שומע אל דברייך. וזליכה לא שמעה אל יוסף בדברו אליה את הדברים האלה, אך מסיתה אותו יום יום לשמוע אליה. ויהי אחרי כן ויתמלא נחל מצרים על כל גדותיו, ויצאו כל יושבי מצרים וילכו לראות את הנחל בכל כלי שיר כמשפטם בארץ מצרים. וגם המלך והשרים יצאו לראות בתופים ובמחולות, כי שמחה גדולה היא למצרים ויום טוב בעת אשר יתמלא ים שיחור והלכו שם לשמוח על המים. ויהי בצאת המצריים אל היאור לשמוח כמשפטם, ויצאו גם כל אנשי בית פוטיפר איתם. אך זליכה לא יצאה לה כי אמרה חולה אנוכי ותשב בבית לבדה, בעבור המצא לה יוסף ביום ההוא. ויהי בצאתם ותישאר זליכה בבית לבדה, ואין אחר בבית איתה. ותקם ותעל אל הבית אל היכלה, ותלבוש בגדים כבגדי מלכות. ותשם על ראשה אבנים יקרות מאבני שוהם משובצים זהב וכסף, ותייפה את פניה ואת בשרה בכל תמרוקי הנשים. ותקטיר את ההיכל ואת הבית בקדה ולבונה, ותפזר בכל ההיכל מור ואהלות. ותשב אחרי כן בפתח היכלה על דרך הבית, במקום אשר יעבור משם יוסף לעשות מלאכתו. והנה יוסף בא מהשדה, ויבוא הביתה לעשות מלאכת אדוניו. ויבוא עד המקום אשר יעבור משם, וירא את כל מעשה זליכה וישב אחורנית. ותרא זליכה את יוסף שב אחורנית מפניה ותקרא לו לאמור, מה לך יוסף בא אל מלאכתך והנני פניתי את הדרך עד עברך אל מושביך. וישב יוסף ויבוא הבית אל מקום מושבו, וישב לעשות מלאכת אדוניו כמשפט. והנה זליכה באה אליו, ותעמוד לפניו בבגדי מלכות וריח שלמותיה יצא למרחוק. ותמהר ותחזק ביוסף ובבגדיו ותאמר אליו, חי המלך אם אינך עושה דברי כי היום תומת. ותמהר ותשלח את ידה האחרת ותשלוף את החרב מתחת בגדיה ותיתן על צואר יוסף, ותאמר קום ועשה את דברי ואם אין אתה מת היום.
(יח) יוסף מלפניה בעשותה את הדבר הזה ויקם לברוח מלפניה, והיא תפשה את בגדו ממול פניו. ויהי בברחו בבהלה ותקרע הבגד אשר החזיקה בו זליכה, ויעזוב יוסף הבגד ביד זליכה וינס ויצא החוצה כי ירא. ותרא זליכה כי נקרעו בגדי יוסף ויעזבם בידה וינס, ותפחד לנפשה מאוד פן ישמע עליה הדבר. ותקם ותעש בערמה ותסר את הבגדים אשר לבשה אותם, ותלבש את בגדיה. ותיקח את בגדי יוסף ותנח אצלה, ותלך ותשב במקום חוליה אשר ישבה שם טרם צאת אנשי ביתה אל היאור. ותקרא את נער אחד קטן אשר היה בבית ותצוהו לקרוא אל אנשי ביתה, ויבואו אנשי הבית אליה. ויהי כראותה אותם ותאמר אליהם בקול גדול ובצעקה, ראו אשר הביא אליי אדוניכם איש עברי אל הבית כי בא היום לשכב עמי. ויהי בצאתכם ויבוא הביתה וירא כי אין אחד בבית, ויבוא אליי ויחזק בי לשכב עמי. ואחזיק בבגדיו ואקרעם ואקרא אליו בקול גדול, ויהי כהרימי קולי ויירא לנפשו ויעזוב בגדו לפניי ויצא וינס החוצה. ולא דיברו אנשי ביתה מאומה אך חרה אפם מאוד ביוסף, וילכו אל אדוניו וידברו לו את דברי אישתו. ויבוא פוטיפר אל ביתו בחרון אף, ותצעק עליו אישתו לאמור. מה הדבר אשר עשית לי להביא אל ביתי עבד עברי, כי בא אליי היום לצחק בי וכזאת וכזאת עשה לי היום. וישמע פוטיפר את דברי אישתו ויצו להכות את יוסף במכות נמרצות, ויעשו לו כן. ויהי בהכותם אותו, ויצעק יוסף בקול גדול וישא עיניו אל השמים ויאמר. ה׳ אלוקים אתה ידעת כי אני נקי מכל הדברים האלה, ולמה אמות היום על שקר ביד הערלים הרשעים האלה אשר לא ידעתי אותם. ויהי מדי הכות אנשי פוטיפר את יוסף, ויצעק ויבכה עוד. ויהי שם עבד אחד מעבדי פוטיפר, בן עשתי עשר חודש. ויפתח ה׳ את פי הילד, וידבר לפני אנשי פוטיפר המכים את יוסף כדברים האלה לאמור. מה לכם באיש הזה ועל מה תעשו לו את הרעה הזאת, שקר אמי דוברת וכזב ותאמר כזה וכזה היה הדבר. ויגד אליהם הילד את כל הדברים על נכון, ואת כל דברי זליכה אל יוסף יום יום הגיד אליהם.
(יט) וישמעו כל האנשים את דברי הילד, ויתמהו מאוד מכל דברי הילד, ויכל לדבר הילד וידום. ופוטיפר נכלם מאוד מדברי בנו, ויצו את אנשיו לבלתי המית את יוסף עוד, ויחדלו האנשים מהכות את יוסף. ויקח פוטיפר את יוסף ויאמר להביאו במשפט לפני הכוהנים השופטים אשר למלך, לשפטו על הדבר הזה. ויבואו פוטיפר ויוסף לפני הכוהנים שופטי המלך ויאמר אליהם, שפטו נא מה משפט יש לעבד הזה כי כזה וכזה עשה. ויאמרו הכוהנים אל יוסף, למה תעשה את הדבר הזה לאדוניך. ויען אותם יוסף לאמור, לא אדוני כי כזה וכזה היה הדבר. ויאמר פוטיפר אל יוסף, הלא כל אשר לי שמתי בידך ולא חשכתי ממך דבר כי אם אשתי ואיך תעשה לי את הרעה הזאת. ויען יוסף ויאמר, לא אדוני חי ה׳ וחי נפשך אדוני אם אמת הדבר אשר שמעת מאישתך, כי כזה וכזה היה הדבר היום. זה לי שנה תמימה היום בביתך, הראית כי עולה או דבר אשר יחייב את ראשי אליך. ויאמרו הכוהנים אל פוטיפר, שלח נא ויביאו בגד יוסף הקרוע לפנינו ונראה בו את הקרע. והיה אם מלפני הבגד יהיה הקרע ממול פניו היא החזיקתהו לבוא אליה, ובערמה עשתה את כל אשר תדבר אישתך. ויביאו את בגד יוסף לפני הכוהנים השופטים ויראו והנה הקרע ממול פני יוסף, וידעו כל הכוהנים השופטים אשר היא הציקתהו ויאמרו אין לעבד הזה משפט מות כי לא עשה מאומה. אך משפטו אשר יותן בבית הסוהר, בעבור השמועה אשר יצאה על אישתך מאיתו. וישמע פוטיפר את דבריהם, ויקח את יוסף ויתנהו אל בית הסוהר מקום אשר אסירי המלך אסורים, ויהי יוסף בבית הסוהר שתים עשרה שנה. ובכל זאת לא שבה אשת אדוניו מעליו, ולא חדלה מדבר אל יוסף יום יום לשמוע אליה. ויהי מקץ שלושה חודשים ותוסף זליכה ותלך אל יוסף אל בית הסוהר יום יום, ותסיתהו לשמוע אליה. ותאמר זליכה אל יוסף, עד מתי תעמוד בבית הזה אך שמע נא בקולי ואוציאך מן הבית הזה. ויען יוסף אותה לאמור, טוב שבתי בבית הזה מלשמוע אל דבריך לפשוע באלוקים.
(כ) ותאמר אליו, אם לא תעשה את דברי אנקר את עיניך ואוסיף נחושתיים ברגליך ואמסרך ביד אשר לא ידעת תמול שלשום. ויען יוסף אותה ויאמר, הנה אלוקי כל הארץ יוכל להצילני מכל אשר תעשי לי כי הוא פוקח עוורים ומתיר אסורים, ושומר את כל הגרים אשר הם בארץ לא ידעו. ויהי כאשר לא יכלה זליכה לפתות את יוסף לשמוע אליה ותחדל ללכת אליו להסיתו
(14).... And Potiphar took Joseph and he brought him into his house and he served Potiphar. And Joseph found grace in Potiphar’s eyes, and he trusted in him, and he made him overseer in his house and all that he had Potiphar surrendered into his care. And the Lord was with Joseph and he was a prosperous man and the Lord blessed the house of Potiphar for Joseph’s sake, and he left all that he had in Joseph’s hand. And Joseph was all-in-all, and upon his command everything was done in Potiphar’s house. And Joseph was eighteen years of age, a youth of beautiful eyes and pleasant appearance, and there was not his like in the whole land of Egypt. At that time when Joseph was in his master's house, coming in and going out and attending to his master's affairs, Zulycah, his master's wife, lifted up her eyes unto Joseph, and she beheld his comely appearance, and his beauty tempted her heart. And her soul became attached unto Joseph, and she beguiled him and persuaded him day after day, but he would not lift up his eyes to look at his master's wife. And Zulycah said unto him: How comely is thy appearance and how graceful thy figure. Verily I have looked at all the servants, but I could not find one as fair as thou art. And Joseph replied unto her: He who hath created me hath created likewise all the sons of man. And she said unto him: How beautiful are those eyes of thine and thou hast captivated with them all the inhabitants of Egypt, men and women alike. And he said unto her: Verily they are beautiful while alive, but if thou wert to see them in the grave thou wouldst tremble before them. And she continued: How pleasant and sweet are thy words, do take the harp which is in the house and play with thy hands and let us hear thy voice. And Joseph said: How pleasant and sweet are my words when I sing the praises and the glory of my Lord.
(15) And she continued: Oh how beautiful is the hair of thy head! Go and take the golden comb which is in the house and dress thy hair with it. And he said unto her: How long wilt thou continue to speak unto me in such words. Cease talking unto me and attend to thy work about the house. And she replied: There is no work to be done by me about the house, save what thou mightst bid me do. And in spite of all that, she could not attract Joseph, nor would he look up unto her but he kept his eyes fixed upon the ground. And Zulycah's heart was yearning for Joseph to lie with her, and once upon a time when Joseph attended to his duties within the house, Zulycah came and seated herself before him, and she continually tempted and enticed him, but he would not lie with her, nor even look up unto her. And she said unto him: If thou wilt not do according to my wishes, I will punish thee with the judgment of death and I will place an iron yoke upon thee. And Joseph replied unto her: Verily, God who hath created me releases the captives, and he will deliver me from thy prison and from thy judgment. And when she saw that it was impossible to persuade Joseph, her heart was full of desire, for her soul was fixed upon Joseph, and she fell into a hard sickness. And all the women of Egypt came to visit her and they said unto her: Why art thou so pale and emaciated? Surely thou lackest nothing, for is not thy husband an honored officer and very great in the eyes of the king, and can it be that thou lackest the least thing that thy heart may desire? And Zulycah answered unto them: This day shall it be known unto you what hath reduced me to this sad condition, in which you see me now. And Zulycah ordered her maidens to set meat before all the women and to prepare a great feast for them, and all the women ate in Zulycah’s house, and she gave them knives to peel their oranges and to eat them. And she commanded that Joseph be put into costly garments and that he should appear before them. And Joseph came before them, and behold, when the women saw him they could not turn their eyes from him, and all of them cut their hands with the knives and the oranges were full of blood. And they noticed not what they had done, being so deeply absorbed in admiring Joseph’s beauty, and they could not turn their eyelids from Joseph’s face. And Zulycah saw what they had done and she said unto them: What is it that you are doing? Behold, I have given you oranges that ye might eat and now you have cut your hands all of you. And they looked at their hands and behold they were bleeding and blood was flowing down upon their garments. And they said unto her: It is because of this servant which thou hast in thy house, who hath charmed us and we could not turn our eyelids from him through his beauty.
(16) And she said unto them: Behold in the short moment that you have seen him this hath occurred unto you and you could not withstand him, how much less can I do it, being always in the house with him. And I see him day after day coming in and going out about the house, can I then help my sickness or even my death on his account? And they said: Thy words are true, for who can see this beautiful figure in the house and be indifferent. But is he not thy slave and servant, wherefore then dost thou not tell what thou hast in thy heart, and why allowest thou thy soul to perish on that account? And she said unto them: I am forcing myself daily to entice him, but he does not heed my words, and I assure him of all that is good, but he does not mind, and therefore I have fallen sick even as you see me this day. And Zulycah was very ill through her desire for Joseph, and her love sickness weighed heavily upon her, but the people of Zulycah's household, and her husband knew nothing of the matter and that Zulycah was sick out of her love to Joseph. And all the people of her household asked her: Why art thou so emaciated and sick whereas thou lackest not the least thing? And she said unto them: I know not the illness that is growing upon me day after day. And all the women and her friends came to visit her daily and they spoke unto her, saying: This is certainly caused through thy love for Joseph; entice him then and use force against him, peradventure he will listen unto thee and remove thy impending death. And Zulycah became more seriously ill and she grew poorer with every coming day until she had no more strength in her to stand up. And one day, while Joseph was attending to his work in the house, Zulycah came in secretly and threw herself suddenly upon him, and Joseph used force to free himself from her and he cast her to the ground. And Zulycah wept before him on account of the passion within her heart, and she entreated him, and tears gushed down her cheeks, and she spoke unto him in weeping and supplication, saying: Hast thou ever seen, or heard, or known of a woman more beautiful or better than myself, that she would speak unto thee day after day and become so reduced by sickness through love to thee, and ready to bestow all these honors upon thee, and still thou dost not listen unto my voice? And if thou be afraid of thy master, that he might punish thee, as the king liveth no harm shall befall thee in this matter. Do then listen unto me and gratify my desire for the honor which I have shown thee, and free me from this disease; for why should I die on thy account? And when she ceased speaking Joseph answered unto her saying: Get thee from me and leave that matter to my master. Behold my master wotteth not what is with me in the house and he hath committed all that he hath into my hand. And he hath bestowed upon me great honors in his house and he hath made me overseer over his house and he hath elevated me, for there is none greater in this house than I. Neither hath he kept back anything from me but thou, because thou art his wife, and how then can I do this great wickedness and sin against God and against thy husband, to do this thing in my master's house?
(17) Now therefore abandon me, and do no more speak unto me such words, for I will surely not listen unto thy voice. And Zulycah would not hearken unto his voice, but she enticed him day after day to give ear unto her. And after this the river of Egypt became full above all its sides, and all the people of Egypt, and the king with his princes, went out to see it amidst music and dancing, for there is great rejoicing and a great holiday in Egypt whenever the sea Shichor overfloweth and they go thither to make merry the whole day. And when the Egyptians went forth to the river, to rejoice according to their custom all the people of Potiphar’s house hold went along. But Zulycah would not go, for she said: I am quite ill, and she remained at home all alone in order to find an opportunity of meeting Joseph that day. And when all had left and Zulycah was alone in the house, she arose and went up into the temple of the house, and she put on her garments, like the garments of a queen, and she placed upon her head an ornament of precious stones, made of onyx stones set in silver and gold and she beautified her face and body with all sorts of mixtures used by women, and she perfumed the temple and the entire house with cassia and frankincense, and she scattered myrrh and aloes all over the temple, and then she seated herself at the door of the temple in the passage of the house where Joseph had to pass in order to do his work. And behold Joseph returned from the field to do his master's work in the house and he entered his house, and when he came to the place where he had to pass, he saw Zulycah’s work and he turned backwards. And when Zulycah saw that Joseph went back she called unto him saying: What is the matter with thee Joseph 2 Come to do thy work, and I will clear the way before thee until thou shalt have passed unto thy seat. And Joseph returned to the house and passed on to his seat to do the work of his master as usual, and behold Zulycah came and stood before him in queenly garments and the perfume of her clothes reached into the distance. And she seized Joseph suddenly and she said unto him: As the king liveth, if thou wilt not gratify my desire thou shalt die this day.
(18) And she stretched out her other hand hastily and she drew a sword from under her garments and she placed it upon Joseph’s neck and she said: Arise now and gratify my wishes or else thou diest this very day. And Joseph was afraid of her and her action and he rose up to flee from her. But she had taken hold upon the front of his garments and when Joseph fled in terror, the garment which Zulycah had seized was torn, and Joseph left the garment in Zulycah’s hand and ran away into the street, because he was afraid. And when Zulycah saw that Joseph’s garments were torn and he had left them in her hands and fled, she was afraid lest the matter might become known concerning her, and she rose up and acted cunningly, and she removed the costly garments from herself and put on her other garments. And she took Joseph’s garment and laid it near her and she went back to the place where she sat during her sickness, before the people of her household had gone to the river, and she called unto a youth who came into the house and she commanded him to go and summon the people of her household into her presence. And when she saw them she spoke unto them in a loud lamenting voice: Behold the Hebrew whom your master hath brought into my house hath come to me this day to lie with me. And when you had left he came into the house, and seeing that no one was in the house with me he came to forcibly lie with me. And I took hold upon his garments and tore them and I cried out against him with a loud voice. And when I had lifted up my voice he was in fear of his life and he left his garments before me and he fled into the street. And the people of the house said not a word, but their anger was burning within them against Joseph, and they went to their master and they told unto him the words of his wife. And Potiphar came home with a raging wrath and his wife cried out to him saying: What is it that thou hast done unto me, to bring into my house a Hebrew servant, for he came unto me this day to sport with me, and after this manner did thy servant do unto me? And when Potiphar heard the words of his wife he commanded his servants to take Joseph to give unto Joseph a terrible beating and they did so unto him. And whilst they were beating him Joseph cried out with a loud voice and he lifted up his eyes unto the heavens and he said: Oh Lord my God thou knowest that I am innocent in this matter and why shall I die this day through a falsehood by the hands of these uncircumcised and wicked men whom thou knowest? And whilst Potiphar’s men were beating Joseph he kept on weeping and crying. And there was present a child only eleven months old, and the Lord opened the mouth of that child and he spoke these words before the men of Potiphar who were beating Joseph: What have you to do with this man and why do you inflict upon him this great evil? My mother hath spoken falsehoods and hath stated lies for such was the translation. And the child related unto them correctly all the things that had happened and all the words which Zulycah spoke unto Joseph day after day he told unto them.
(19) And when the child had finished speaking he became silent. And all - the men heard the words of the child and they were greatly astonished at the child’s words. And Potiphar was exceedingly ashamed at the words of his son and he ordered his men not to beat Joseph any longer, and the men ceased beating him. And Potiphar took Joseph and he had him brought for judgment before the priests, the king’s judges, and he said unto them: Pronounce ye judgment over this slave for thus was his behavior. And the priests said unto Joseph: Why hast thou done this thing unto thy master? And Joseph answered them, saying: Not so my lords, but such is the matter. And Potiphar said unto Joseph: have I not put into thy hands all that is mine? and I have not kept from thee the least thing but my wife; and how could thou do unto me this evil? And Joseph replied, saying: Not so my lord, as the Lord liveth, and as thy soul liveth, oh my master, there is no truth in the words, which thou hast heard from thy wife, but these are the facts. Behold it is now a full year that I have been in thy house, hast thou seen in me anything wrong, or the slightest thing whereby I could summon guilt upon my head? And the priests said unto Potiphar: Do thou send we pray thee and let them bring the torn garment of Joseph before us and let us see the rent within it. And if the garment be torn in front, before his face, then she has seized upon him forcibly, to draw him unto her, and all that thy wife hath spoken is a matter of deceit. And they brought Joseph’s garment before the priests, that were the judges, and they examined it and behold the tear was in front of Joseph. And all the priests who were the judges, knew at once that she hath assaulted him, and they said: This slave is not under the judgment of death, for he hath not done anything wrong. But we will sentence him to be cast into the prison on account of the report which hath gone forth against thy wife through him. And Potiphar harkened unto their words, and he took Joseph and placed him into the prison house, the place where the prisoners of the king were bound; and he was in the prison for twelve years. And for all that, the wife of his master did not turn from him, and she never ceased speaking unto Joseph day after day, that he should listen unto her. And at the end of three months, Zulycah went once more unto Joseph into the prison house, and she persuaded him to listen unto her. And Zulycah said unto Joseph: How long wilt thou remain in this house? do but listen unto my voice, and I will release thee from thy prison. “And Joseph answered unto her saying: It is better for me to remain in this house, than to listen unto thy words, and transgress against God.
(20) And she said unto him: If thou wilt not do my wishes, I will put out thine eyes, and I will put additional chains upon thy feet, and I will surrender thee into the hands of such as thou hast not known, neither yesterday nor day before yesterday. And Joseph replied unto her saying: Behold the God of all the earth, he is able to deliver me from all that thou wouldst do unto me. For he giveth sight to the blind and he freeth the captives and he preserveth the strangers that are in the land they never knew. And it came to pass, when Zulycah saw that she could not succeed in persuading Joseph to listen unto her, she ceased from going after him to entice him.
Appendix B: Delilah in the Talmud
Appendix C: Midrashim About Mrs. Potiphar
וַיְהִי בָּעֵת הַהִוא, וְלֹא הָיָה צָרִיךְ קְרָיָה לְמֵימַר אֶלָּא (בראשית לט, א): וְיוֹסֵף הוּרַד מִצְרָיְמָה, וּמִפְּנֵי מָה הִסְמִיךְ פָּרָשָׁה זוֹ לָזוֹ, רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אָמַר כְּדֵי לִסְמֹךְ יְרִידָה לִירִידָה. רַבִּי יוֹחָנָן אָמַר כְּדֵי לִסְמֹךְ הַכֶּר לְהַכֶּר. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּדֵי לִסְמֹךְ מַעֲשֵׂה תָּמָר לְמַעֲשֵׂה אִשְׁתּוֹ שֶׁל פּוֹטִיפַר, מַה זּוֹ לְשֵׁם שָׁמַיִם אַף זוֹ לְשֵׁם שָׁמַיִם, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי רוֹאָה הָיְתָה בְּאַסְטְרוֹלוֹגִין שֶׁלָּהּ שֶׁהִיא עֲתִידָה לְהַעֲמִיד מִמֶּנּוּ בֵּן, וְלֹא הָיְתָה יוֹדַעַת אִם מִמֶּנָּהּ אִם מִבִּתָּהּ, הֲדָא הוּא דִכְתִיב (ישעיה מז, יג): מוֹדִיעִים לֶחֳדָשִׁים מֵאֲשֶׁר יָבֹאוּ עָלָיִךְ. רַבִּי אַיְּבוּ אָמַר מֵאֲשֶׁר וְלֹא כָּל אֲשֶׁר
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1). Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent. Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25).
Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you].
וַיְהִי ה' אֶת יוֹסֵף וגו' וַיִּתֵּן שַׂר בֵּית הַסֹּהַר וגו' (בראשית לט, כא כב), רַב הוּנָא בְּשֵׁם רַבִּי אֲחָא אָמַר, שִׁמּוּשׁוֹ הָיָה עָרֵב לְרַבּוֹ, וְהָיָה יוֹצֵא וּמֵדִּיחַ אֶת הַכּוֹסוֹת, וְעוֹרֵךְ אֶת הַשֻּׁלְחָנוֹת, וּמַצִּיעַ אֶת הַמִּטּוֹת, וְהָיְתָה אוֹמֶרֶת לוֹ בַּדָּבָר הַזֶּה עֲשַׁקְתִּיךָ, חַיֶּיךָ שֶׁאֲנִי עוֹשַׁקְתְּךָ בִּדְבָרִים אֲחֵרִים. וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים. חוֹתֶכֶת אֲנִי פַּרְנָסָה שֶׁלְּךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): נֹתֵן לֶחֶם לָרְעֵבִים. כּוֹבַלְתְּךָ אָנִי, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' מַתִּיר אֲסוּרִים. כּוֹפֶפֶת אֲנִי אֶת קוֹמָתֶךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' זֹקֵף כְּפוּפִים. מְסַמָּא אֲנִי אֶת עֵינֶיךָ, וְהָיָה אוֹמֵר לָהּ (תהלים קמו, ז): ה' פֹּקֵחַ עִוְרִים. עַד הֵיכָן, רַב הוּנָא בְּשֵׁם רַב אֲחָא אָמַר עַד שֶׁנָּתְנָה שַׁרְתּוּעַ שֶׁל בַּרְזֶל תַּחַת צַוָּארוֹ עַד שֶׁיִּתְלֶה עֵינָיו וְיַבִּיט בָּהּ, אַף עַל פִּי כֵן לֹא הָיָה מַבִּיט בָּהּ, הֲדָא הוּא דִכְתִיב (תהלים קה, יח): עִנּוּ בַכֶּבֶל רַגְלוֹ בַּרְזֶל בָּאָה נַפְשׁוֹ.
“The Lord was with Joseph, and extended him kindness, and placed his favor in the eyes of the commander of the prison” (Genesis 39:21).
“The commander of the prison placed in Joseph's charge all the prisoners who were in the prison, and everything that they did there, he would determine” (Genesis 39:22).
“The Lord was with Joseph...the commander of the prison placed…” – Rav Huna said in the name of Rabbi Aḥa: His service was pleasant for his master, and he would go out and rinse his drinking glasses, set the tables, and make the beds. She would say to him: ‘In this matter, I mistreated [ashaktikha] you. As you live, I will mistreat you regarding other matters.’ He would say to her: ‘[God] “Performs justice for the oppressed [laashukim]”’ (Psalms 146:7). [She would say:] ‘I will reduce your sustenance.’ He would say to her: ‘[God] “Provides food for the hungry”’ (Psalms 146:7). [She would say:] ‘I will shackle you.’ He would say to her: ‘“The Lord frees the imprisoned”’ (Psalms 146:7). [She would say:] ‘I will cause you to be bent over.’ He would say to her: ‘“The Lord straightens the bent”’ (Psalms 146:8). [She would say:] ‘I will blind your eyes.’ He would say to her: ‘“The Lord opens the eyes of the blind”’ (Psalms 146:8). How far did she go? Rav Huna said in the name of Rabbi Aḥa: She placed an iron bar beneath his neck until he would direct his glance toward her and look at her. Nevertheless, he would not look at her. That is what is written: “They tortured his legs with chains; his body was placed in iron” (Psalms 105:18).
ולא שמע אליה אמר רבי שמע לה אלא שהביא הקב"ה איקונין שלאביו ונתבייש וברח. פעם שניה נכנס נטל הקב"ה אבן שתיה א"ל אם תגע בה הריני משליכו ואחריב את העולם הה"ד ויפוזו זרועי ידיו מידי אביר יעקב משם רועה אבן ישראל. אמר רבי שמואל בר נחמני אמר רבי יונתן כל העושה מצוה אחת בעולם הזה מקדמתו והולכת לפניו לעולם הבא שנאמר והלך לפניך צדקך וכל העובר עבירה אחת בעולם הזה מלפפתו והולכת לפניו ליום הדין שנאמר ילפתו ארחות דרכם יעלו בתהו וגו'.
“He refused, and he said to his master's wife” – Yehuda ben Rabbi [Yehuda HaNasi] said: If, in the matter of a mitzva, one may refuse, in the matter of a transgression, [is it] not [obvious] that one must refuse? In the matter of a mitzva one may refuse – “my husband’s brother has refused [to perpetuate a name for his brother in Israel, he is unwilling to perform levirate marriage with me]” (Deuteronomy 25:7). In the matter of a transgression, must one not refuse? “He refused, and he said…: Behold, my master….”
He said to her: ‘The Holy One blessed be He is accustomed to choose from the beloved of my father’s household for a burnt offering – to Abraham: “Take now your son” (Genesis 22:2). Shall I accede to you? Perhaps I have been chosen as a burnt offering, and I will be disqualified from being an offering.’
Another matter, “he said to his master's wife” – he said to her: ‘The Holy One blessed be He is accustomed to reveal Himself to the beloved of my father’s household at night: Abraham – “After these matters, the word of the Lord was to Abram in a vision,” (Genesis 15:1); Isaac – “The Lord appeared to him that night” (Genesis 26:24); Jacob – “He dreamed, and behold, a ladder” (Genesis 28:12). If I accede to you, perhaps the Holy One blessed be He will reveal Himself to me and find me impure.’
Another matter, “Behold, my master” – he said to her: ‘I am afraid. If Adam the first man was commanded regarding a minor mitzva, and when he violated it, he was expelled from the Garden of Eden, this, which is a major transgression of forbidden sexual relations, all the more so.’
“Behold, my master” – [he said to her:] ‘I am afraid of my father, in the land of Canaan; Reuben, because it is written in his regard: “Reuben went and lay with Bilha” (Genesis 35:22), his birthright was taken from him and given to me. If I accede to you, I will be rejected from my birthright.’
Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of my master.’ She said to him: ‘I will kill him.’ He said to her: ‘Is it not sufficient that I will be counted in the company of adulterers, that [I should also be among] the company of murderers? And if this matter is what you seek – “behold, my master” – go to the one who is before you’ . Rabbi Yitzḥak said: The milk of black goats and the milk of white goats is the same.
Another matter, “Behold, my master” – [he said to her:] ‘I am afraid of the Lord.’ She said to him: ‘He is not here.’ He said to her: “The Lord is great and highly extolled, [and His greatness is unfathomable]” (Psalms 145:3). Rabbi Avin said: She took him from room to room aand from bed chamber to bed chamber until she positioned him next to her bed. Her idol was etched above it. She took a sheet and covered its face. He said to her: ‘You have done well that you covered its face. The one in whose regard it is written: “They are the eyes of the Lord roving throughout the earth” (Zechariah 4:10), all the more so.’
“There is no one greater in this house than I, and he has not withheld anything from me but you, as you are his wife. How can I do this great wickedness, and sin to God?” (Genesis 39:9).
Rav Huna said in the name of Rabbi Ami: Was the verse missing anything? “And sin to the Lord” is not written here, but rather, “[and sin] to God.” By God, I will not perform this evil matter.
He said to her: No.
She said to him: I will incarcerate you in the prison. He said to her: I do not fear you, as it is stated: “God releases prisoners” (Psalms 146:7).
She said to him: I will cause you to be bent over with suffering.
He said: “God straightens those who are bent over” (Psalms 146:8).
She said I will blind your eyes.
He said to her “God opens the eyes of the blind” (Psalms 146:8).
She gave him a thousand talents of silver to submit to her, “to lie with her and be with her” (Genesis 39:10), and he refused. The Gemara elaborates: Had he submitted to her to lie with her in this world, it would have been decreed in Heaven that he would be with her in the World-to-Come. Therefore, he refused. Consequently, Hillel obligates the poor to study Torah, Rabbi Elazar ben Ḥarsum obligates the wealthy, and Joseph obligates the wicked. For each category of people, there is a role model who overcame his preoccupations and temptations to study Torah.
“It was on a certain day, he came… and there was no one of the people of the household” – is it possible that this man’s house remained without anyone [inside]? Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: It was the day of the celebration of the Nile. Everyone went to see, but he did not go. Rabbi Neḥemya said: It was the day of the theater. Everyone went to see it, but he did not go. Instead, “he came into the house to perform his labor” – to calculate his master’s accounts. Rabbi Shmuel bar Naḥman said: “to perform his labor” indeed. However, “there was no one [ish]” – he examined himself and did not find himself to be a man [ish].
Another matter, the bow was drawn, and was restored. That is what is written: “His bow sat firm [vateshev be’eitan kashto]” (Genesis 49:24) – his firmness [kashyuto]. Rabbi Yitzḥak said: His semen dispersed and emerged through his fingernails, as it is stated: “And the arms of his hand were gilded [vayafozu]” (Genesis 49:24).
Rav Huna said in the name of Rabbi Matna: He saw the image of his father and his blood cooled, as it is written: “From the shepherd of the stone of Israel” (Genesis 49:24). Who did so? “From the God of your father, and He will help you…blessings of breasts and of womb” (Genesis 49:25) – the blessings of your father and your mother.
Appendix D: Mrs. Potiphar vs. Tamar
(3) Two stories of a woman and sex stand literally at the center of Parashat Vayeshev. One is the story of Tamar and her father-in-law Judah (Genesis 38), in which she eventually gives birth to two sons, one of whom will be a forefather of King David; in this episode Tamar takes extraordinary risks to secure the family’s future (if not her own) by getting pregnant by her father-in-law. In the second story, the wife of Potiphar—Joseph’s Egyptian master—attempts to seduce Joseph; he resists, she lies about the circumstances, and he is sent to prison (Genesis 39). (4) The two stories present the men’s behavior as contrasts: Judah eagerly has sex with the veiled Tamar, whereas Joseph resists Potiphar’s wife. (The contrast displays a bias for Joseph tribes as Genesis retrojects a much later, ongoing rivalry between the tribes of Joseph in the north and Judah in the south.) In both cases the text presumes that women can be sexually dangerous to men; but Tamar, unlike Potiphar’s wife, is pronounced righteous for ensuring—by using her body—that Judah’s family is not “written out of history.” (5) Structurally, the parashah is symmetrical: the first and last episodes portray Joseph in relations to dreams and dream solving. Joseph’s development, the structure suggests, revolves around his dreams, and it is generated by his own actions as well as the behavior of others (his father, brothers, master, Potiphar’s wife). God, though involved, remains in the background. (6) These themes surround two stories about a woman’s desire and its consequences. In both, the woman uses a garment to deceive. In both, she furthers the education and development of a man. Yet her actions, while advancing the plot—and the divine plan, so it seems—are not transformational; Judah and Joseph will each have to struggle further to transform self-centeredness into leadership. Tamar’s desire and action are rewarded: she becomes a mother of twins—and is invoked in the book of Ruth within a blessing (4:12). In contrast, the desire of Potiphar’s wife remains unfulfilled and she disappears unnamed. (In early Christian interpretation, Jewish post-biblical sources, and Islamic re-tellings including the Qur’an [sura 12], she endures as a symbol of the dangerous foreign woman.) (7) —Athalya Brenner
Appendix E: The other version of Athaliah
(ב) בֶּן־אַרְבָּעִ֨ים וּשְׁתַּ֤יִם שָׁנָה֙ אֲחַזְיָ֣הוּ בְמׇלְכ֔וֹ וְשָׁנָ֣ה אַחַ֔ת מָלַ֖ךְ בִּירוּשָׁלָ֑͏ִם וְשֵׁ֣ם אִמּ֔וֹ עֲתַלְיָ֖הוּ בַּת־עׇמְרִֽי׃ (ג) גַּם־ה֣וּא הָלַ֔ךְ בְּדַרְכֵ֖י בֵּ֣ית אַחְאָ֑ב כִּ֥י אִמּ֛וֹ הָיְתָ֥ה יוֹעַצְתּ֖וֹ לְהַרְשִֽׁיעַ׃ (ד) וַיַּ֧עַשׂ הָרַ֛ע בְּעֵינֵ֥י יְהֹוָ֖ה כְּבֵ֣ית אַחְאָ֑ב כִּי־הֵ֜מָּה הָיוּ־ל֣וֹ יֽוֹעֲצִ֗ים אַֽחֲרֵ֛י מ֥וֹת אָבִ֖יו לְמַשְׁחִ֥ית לֽוֹ׃ (ה) גַּ֣ם בַּעֲצָתָם֮ הָלַךְ֒ וַיֵּ֩לֶךְ֩ אֶת־יְהוֹרָ֨ם בֶּן־אַחְאָ֜ב מֶ֣לֶךְ יִשְׂרָאֵ֗ל לַמִּלְחָמָ֛ה עַל־חֲזָאֵ֥ל מֶלֶךְ־אֲרָ֖ם בְּרָמ֣וֹת גִּלְעָ֑ד וַיַּכּ֥וּ הָרַמִּ֖ים אֶת־יוֹרָֽם׃ (ו) וַיָּ֜שׇׁב לְהִתְרַפֵּ֣א בְיִזְרְעֶ֗אל כִּ֤י הַמַּכִּים֙ אֲשֶׁ֣ר הִכֻּ֣הוּ בָרָמָ֔ה בְּהִלָּ֣חֲמ֔וֹ אֶת־חֲזָהאֵ֖ל מֶ֣לֶךְ אֲרָ֑ם וַעֲזַרְיָ֨הוּ בֶן־יְהוֹרָ֜ם מֶ֣לֶךְ יְהוּדָ֗ה יָרַ֡ד לִרְא֞וֹת אֶת־יְהוֹרָ֧ם בֶּן־אַחְאָ֛ב בְּיִזְרְעֶ֖אל כִּי־חֹלֶ֥ה הֽוּא׃ (ז) וּמֵאֱלֹהִ֗ים הָֽיְתָה֙ תְּבוּסַ֣ת אֲחַזְיָ֔הוּ לָב֖וֹא אֶל־יוֹרָ֑ם וּבְבֹא֗וֹ יָצָ֤א עִם־יְהוֹרָם֙ אֶל־יֵה֣וּא בֶן־נִמְשִׁ֔י אֲשֶׁ֣ר מְשָׁח֣וֹ יְהֹוָ֔ה לְהַכְרִ֖ית אֶת־בֵּ֥ית אַחְאָֽב׃ (ח) וַיְהִ֕י כְּהִשָּׁפֵ֥ט יֵה֖וּא עִם־בֵּ֣ית אַחְאָ֑ב וַיִּמְצָא֩ אֶת־שָׂרֵ֨י יְהוּדָ֜ה וּבְנֵ֨י אֲחֵ֧י אֲחַזְיָ֛הוּ מְשָׁרְתִ֥ים לַאֲחַזְיָ֖הוּ וַיַּהַרְגֵֽם׃ (ט) וַיְבַקֵּשׁ֩ אֶת־אֲחַזְיָ֨הוּ וַֽיִּלְכְּדֻ֜הוּ וְה֧וּא מִתְחַבֵּ֣א בְשֹׁמְר֗וֹן וַיְבִאֻ֣הוּ אֶל־יֵהוּא֮ וַיְמִיתֻ֒הוּ֒ וַֽיִּקְבְּרֻ֔הוּ כִּ֤י אָֽמְרוּ֙ בֶּן־יְהוֹשָׁפָ֣ט ה֔וּא אֲשֶׁר־דָּרַ֥שׁ אֶת־יְהֹוָ֖ה בְּכׇל־לְבָב֑וֹ וְאֵין֙ לְבֵ֣ית אֲחַזְיָ֔הוּ לַעְצֹ֥ר כֹּ֖חַ לְמַמְלָכָֽה׃ (י) וַעֲתַלְיָ֙הוּ֙ אֵ֣ם אֲחַזְיָ֔הוּ רָאֲתָ֖ה כִּ֣י מֵ֣ת בְּנָ֑הּ וַתָּ֗קׇם וַתְּדַבֵּ֛ר אֶת־כׇּל־זֶ֥רַע הַמַּמְלָכָ֖ה לְבֵ֥ית יְהוּדָֽה׃ (יא) וַתִּקַּח֩ יְהוֹשַׁבְעַ֨ת בַּת־הַמֶּ֜לֶךְ אֶת־יוֹאָ֣שׁ בֶּן־אֲחַזְיָ֗הוּ וַתִּגְנֹ֤ב אֹתוֹ֙ מִתּ֤וֹךְ בְּנֵֽי־הַמֶּ֙לֶךְ֙ הַמּ֣וּמָתִ֔ים וַתִּתֵּ֥ן אֹת֛וֹ וְאֶת־מֵינִקְתּ֖וֹ בַּחֲדַ֣ר הַמִּטּ֑וֹת וַתַּסְתִּירֵ֡הוּ יְהוֹשַׁבְעַ֣ת בַּת־הַמֶּ֣לֶךְ יְהוֹרָ֡ם אֵ֩שֶׁת֩ יְהוֹיָדָ֨ע הַכֹּהֵ֜ן כִּ֣י הִיא֩ הָיְתָ֨ה אֲח֧וֹת אֲחַזְיָ֛הוּ מִפְּנֵ֥י עֲתַלְיָ֖הוּ וְלֹ֥א הֱמִיתָֽתְהוּ׃ (יב) וַיְהִ֤י אִתָּם֙ בְּבֵ֣ית הָאֱלֹהִ֔ים מִתְחַבֵּ֖א שֵׁ֣שׁ שָׁנִ֑ים וַעֲתַלְיָ֖ה מֹלֶ֥כֶת עַל־הָאָֽרֶץ׃ {פ}
(א) וּבַשָּׁנָ֨ה הַשְּׁבִעִ֜ית הִתְחַזַּ֣ק יְהוֹיָדָ֗ע וַיִּקַּ֣ח אֶת־שָׂרֵ֣י הַמֵּא֡וֹת לַעֲזַרְיָ֣הוּ בֶן־יְרֹחָ֡ם וּלְיִשְׁמָעֵ֣אל בֶּן־יְ֠הוֹחָנָ֠ן וְלַעֲזַרְיָ֨הוּ בֶן־עוֹבֵ֜ד וְאֶת־מַעֲשֵׂיָ֧הוּ בֶן־עֲדָיָ֛הוּ וְאֶת־אֱלִישָׁפָ֥ט בֶּן־זִכְרִ֖י עִמּ֥וֹ בַבְּרִֽית׃ (ב) וַיָּסֹ֙בּוּ֙ בִּֽיהוּדָ֔ה וַיִּקְבְּצ֤וּ אֶת־הַלְוִיִּם֙ מִכׇּל־עָרֵ֣י יְהוּדָ֔ה וְרָאשֵׁ֥י הָאָב֖וֹת לְיִשְׂרָאֵ֑ל וַיָּבֹ֖אוּ אֶל־יְרוּשָׁלָֽ͏ִם׃ (ג) וַיִּכְרֹ֨ת כׇּל־הַקָּהָ֥ל בְּרִ֛ית בְּבֵ֥ית הָאֱלֹהִ֖ים עִם־הַמֶּ֑לֶךְ וַיֹּ֣אמֶר לָהֶ֗ם הִנֵּ֤ה בֶן־הַמֶּ֙לֶךְ֙ יִמְלֹ֔ךְ כַּאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה עַל־בְּנֵ֥י דָוִֽיד׃ (ד) זֶ֥ה הַדָּבָ֖ר אֲשֶׁ֣ר תַּעֲשׂ֑וּ הַשְּׁלִשִׁ֨ית מִכֶּ֜ם בָּאֵ֣י הַשַּׁבָּ֗ת לַכֹּֽהֲנִים֙ וְלַלְוִיִּ֔ם לְשֹׁעֲרֵ֖י הַסִּפִּֽים׃ (ה) וְהַשְּׁלִשִׁית֙ בְּבֵ֣ית הַמֶּ֔לֶךְ וְהַשְּׁלִשִׁ֖ית בְּשַׁ֣עַר הַיְס֑וֹד וְכׇ֨ל־הָעָ֔ם בְּחַצְר֖וֹת בֵּ֥ית יְהֹוָֽה׃ (ו) וְאַל־יָב֣וֹא בֵית־יְהֹוָ֗ה כִּ֤י אִם־הַכֹּֽהֲנִים֙ וְהַמְשָׁרְתִ֣ים לַלְוִיִּ֔ם הֵ֥מָּה יָבֹ֖אוּ כִּי־קֹ֣דֶשׁ הֵ֑מָּה וְכׇ֨ל־הָעָ֔ם יִשְׁמְר֖וּ מִשְׁמֶ֥רֶת יְהֹוָֽה׃ (ז) וְהִקִּ֩יפוּ֩ הַלְוִיִּ֨ם אֶת־הַמֶּ֜לֶךְ סָבִ֗יב אִ֚ישׁ וְכֵלָ֣יו בְּיָד֔וֹ וְהַבָּ֥א אֶל־הַבַּ֖יִת יוּמָ֑ת וִֽהְי֥וּ אֶת־הַמֶּ֖לֶךְ בְּבֹא֥וֹ וּבְצֵאתֽוֹ׃ (ח) וַיַּעֲשׂ֨וּ הַלְוִיִּ֜ם וְכׇל־יְהוּדָ֗ה כְּכֹ֣ל אֲשֶׁר־צִוָּה֮ יְהוֹיָדָ֣ע הַכֹּהֵן֒ וַיִּקְחוּ֙ אִ֣ישׁ אֶת־אֲנָשָׁ֔יו בָּאֵ֣י הַשַּׁבָּ֔ת עִ֖ם יוֹצְאֵ֣י הַשַּׁבָּ֑ת כִּ֣י לֹ֥א פָטַ֛ר יְהוֹיָדָ֥ע הַכֹּהֵ֖ן אֶת־הַֽמַּחְלְקֽוֹת׃ (ט) וַיִּתֵּן֩ יְהוֹיָדָ֨ע הַכֹּהֵ֜ן לְשָׂרֵ֣י הַמֵּא֗וֹת אֶת־הַֽחֲנִיתִים֙ וְאֶת־הַמָּֽגִנּוֹת֙ וְאֶת־הַשְּׁלָטִ֔ים אֲשֶׁ֖ר לַמֶּ֣לֶךְ דָּוִ֑יד אֲשֶׁ֖ר בֵּ֥ית הָאֱלֹהִֽים׃ (י) וַיַּעֲמֵ֨ד אֶת־כׇּל־הָעָ֜ם וְאִ֣ישׁ ׀ שִׁלְח֣וֹ בְיָד֗וֹ מִכֶּ֨תֶף הַבַּ֤יִת הַיְמָנִית֙ עַד־כֶּ֤תֶף הַבַּ֙יִת֙ הַשְּׂמָאלִ֔ית לַמִּזְבֵּ֖חַ וְלַבָּ֑יִת עַל־הַמֶּ֖לֶךְ סָבִֽיב׃ (יא) וַיּוֹצִ֣יאוּ אֶת־בֶּן־הַמֶּ֗לֶךְ וַיִּתְּנ֤וּ עָלָיו֙ אֶת־הַנֵּ֙זֶר֙ וְאֶת־הָ֣עֵד֔וּת וַיַּמְלִ֖יכוּ אֹת֑וֹ וַיִּמְשָׁחֻ֙הוּ֙ יְהוֹיָדָ֣ע וּבָנָ֔יו וַיֹּאמְר֖וּ יְחִ֥י הַמֶּֽלֶךְ׃ {ס} (יב) וַתִּשְׁמַ֣ע עֲתַלְיָ֗הוּ אֶת־ק֤וֹל הָעָם֙ הָרָצִ֔ים וְהַֽמְהַלְלִ֖ים אֶת־הַמֶּ֑לֶךְ וַתָּב֥וֹא אֶל־הָעָ֖ם בֵּ֥ית יְהֹוָֽה׃ (יג) וַתֵּ֡רֶא וְהִנֵּ֣ה הַמֶּ֩לֶךְ֩ עוֹמֵ֨ד עַֽל־עַמּוּד֜וֹ בַּמָּב֗וֹא וְהַשָּׂרִ֣ים וְהַחֲצֹצְרוֹת֮ עַל־הַמֶּ֒לֶךְ֒ וְכׇל־עַ֨ם הָאָ֜רֶץ שָׂמֵ֗חַ וְתוֹקֵ֙עַ֙ בַּחֲצֹ֣צְר֔וֹת וְהַמְשֽׁוֹרְרִים֙ בִּכְלֵ֣י הַשִּׁ֔יר וּמוֹדִיעִ֖ים לְהַלֵּ֑ל וַתִּקְרַ֤ע עֲתַלְיָ֙הוּ֙ אֶת־בְּגָדֶ֔יהָ וַתֹּ֖אמֶר קֶ֥שֶׁר קָֽשֶׁר׃ {ס} (יד) וַיּוֹצֵא֩ יְהֽוֹיָדָ֨ע הַכֹּהֵ֜ן אֶת־שָׂרֵ֥י הַמֵּא֣וֹת ׀ פְּקוּדֵ֣י הַחַ֗יִל וַיֹּ֤אמֶר אֲלֵהֶם֙ הוֹצִיא֙וּהָ֙ אֶל־מִבֵּ֣ית הַשְּׂדֵר֔וֹת וְהַבָּ֥א אַחֲרֶ֖יהָ יוּמַ֣ת בֶּחָ֑רֶב כִּ֚י אָמַ֣ר הַכֹּהֵ֔ן לֹ֥א תְמִית֖וּהָ בֵּ֥ית יְהֹוָֽה׃ (טו) וַיָּשִׂ֤ימוּ לָהּ֙ יָדַ֔יִם וַתָּב֛וֹא אֶל־מְב֥וֹא שַֽׁעַר־הַסּוּסִ֖ים בֵּ֣ית הַמֶּ֑לֶךְ וַיְמִית֖וּהָ שָֽׁם׃ {פ}
(טז) וַיִּכְרֹ֤ת יְהֽוֹיָדָע֙ בְּרִ֔ית בֵּינ֕וֹ וּבֵ֥ין כׇּל־הָעָ֖ם וּבֵ֣ין הַמֶּ֑לֶךְ לִהְי֥וֹת לְעָ֖ם לַֽיהֹוָֽה׃ (יז) וַיָּבֹ֨אוּ כׇל־הָעָ֤ם בֵּית־הַבַּ֙עַל֙ וַֽיִּתְּצֻ֔הוּ וְאֶת־מִזְבְּחֹתָ֥יו וְאֶת־צְלָמָ֖יו שִׁבֵּ֑רוּ וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֥י הַֽמִּזְבְּחֽוֹת׃ (יח) וַיָּ֩שֶׂם֩ יְהוֹיָדָ֨ע פְּקֻדּ֜וֹת בֵּ֣ית יְהֹוָ֗ה בְּיַ֨ד הַכֹּהֲנִ֣ים הַלְוִיִּם֮ אֲשֶׁ֣ר חָלַ֣ק דָּוִיד֮ עַל־בֵּ֣ית יְהֹוָה֒ לְֽהַעֲל֞וֹת עֹל֣וֹת יְהֹוָ֗ה כַּכָּת֛וּב בְּתוֹרַ֥ת מֹשֶׁ֖ה בְּשִׂמְחָ֣ה וּבְשִׁ֑יר עַ֖ל יְדֵ֥י דָוִֽיד׃ (יט) וַֽיַּעֲמֵד֙ הַשּׁ֣וֹעֲרִ֔ים עַֽל־שַׁעֲרֵ֖י בֵּ֣ית יְהֹוָ֑ה וְלֹא־יָב֥וֹא טָמֵ֖א לְכׇל־דָּבָֽר׃ (כ) וַיִּקַּ֣ח אֶת־שָׂרֵ֣י הַמֵּא֡וֹת וְאֶת־הָאַדִּירִים֩ וְאֶת־הַמּוֹשְׁלִ֨ים בָּעָ֜ם וְאֵ֣ת ׀ כׇּל־עַ֣ם הָאָ֗רֶץ וַיּ֤וֹרֶד אֶת־הַמֶּ֙לֶךְ֙ מִבֵּ֣ית יְהֹוָ֔ה וַיָּבֹ֛אוּ בְּתֽוֹךְ־שַׁ֥עַר הָעֶלְי֖וֹן בֵּ֣ית הַמֶּ֑לֶךְ וַיּוֹשִׁ֙יבוּ֙ אֶת־הַמֶּ֔לֶךְ עַ֖ל כִּסֵּ֥א הַמַּמְלָכָֽה׃ (כא) וַיִּשְׂמְח֥וּ כׇל־עַם־הָאָ֖רֶץ וְהָעִ֣יר שָׁקָ֑טָה וְאֶת־עֲתַלְיָ֖הוּ הֵמִ֥יתוּ בֶחָֽרֶב׃
Appendix F: Mrs. Potiphar vs. The Book of Proverbs
(טז) לְ֭הַצִּ֣ילְךָ מֵאִשָּׁ֣ה זָרָ֑ה מִ֝נׇּכְרִיָּ֗ה אֲמָרֶ֥יהָ הֶחֱלִֽיקָה׃ (יז) הַֽ֭עֹזֶבֶת אַלּ֣וּף נְעוּרֶ֑יהָ וְאֶת־בְּרִ֖ית אֱלֹהֶ֣יהָ שָׁכֵֽחָה׃ (יח) כִּ֤י שָׁ֣חָה אֶל־מָ֣וֶת בֵּיתָ֑הּ וְאֶל־רְ֝פָאִ֗ים מַעְגְּלֹתֶֽיהָ׃ (יט) כׇּל־בָּ֭אֶיהָ לֹ֣א יְשׁוּב֑וּן וְלֹֽא־יַ֝שִּׂ֗יגוּ אׇרְח֥וֹת חַיִּֽים׃
(16) It will save you from the forbidden woman, From the alien woman whose talk is smooth, (17) Who forsakes the companion of her youth And disregards the covenant of her God. (18) Her house sinks down to Death, And her course leads to the shades. (19) All who go to her cannot return And find again the paths of life.
Also see Proverbs 5:1-23 and 7:6-27. Kippah tip to The Women's Bible Commentary, edited by Carol Newsom and Sharon Ringe.
Appendix G: Delilah vs. the Book of Proverbs
(9) Dwelling in the corner of a roof is better Than a contentious wife in a spacious house.
(19) It is better to live in the desert Than with a contentious, vexatious wife.
(24) Dwelling in the corner of a roof is better Than a contentious woman in spacious house.